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Chapter 3 of 10
大六壬心境
This volume is the first of Da Liu Ren Xin Jing (Mirror of the Great Six Ren), devoted to the theme of "Section on Interpreting Lesson Origins and Subtle Principles" — expounding the nine fundamental rules for establishing the lesson and the transmission sequence in Da Liu Ren, along with the auspicious and inauspicious judgments of the resulting "Nine Chief Hexagrams".
The entire volume centers on answering one question: Once the Four Lessons are established, how is the Initial Transmission (fa yong / initiating spirit) determined? The ancients regarded "overcoming" (ke) as the mechanism of movement, hence the foremost emphasis on mutual overcoming between upper and lower spirits. When there is no overcoming, one resorts to Comparison of Kind (bi yong), Depth of Harm (she hai), and Remote Overcoming (yao ke); further retreating to the Pleiades Star method (mao xing), Separate Mandate (bie ze), Reclining Chant (fu yin), Returning Chant (fan yin), and Eight Specializations (ba zhuan) — these nine methods exhaust all scenarios of the Four Lessons: no overcoming, multiple overcomings, incompleteness, and mutual clash. The hexagram names arising from these nine methods each carry distinct symbolic meanings for human affairs: Yuan Shou (Sovereign Head) represents righteous order between ruler and minister, Chong Shen (Re-examination) represents inferiors overpowering superiors, Zhi Yi (Knowing the One) represents peer harmony amidst hesitation, Jian Ji (Perceiving the Opportunity) represents delay and obstruction, Hao Shi/Tan She (Artemisia Arrow/Pellet Shot) represents impotent distant attacks, Hu Shi (Tiger's Gaze) represents lurking danger and stagnation, Xin Ren (Trust) represents travelers arriving imminently, Wu Yi (No Support) represents reversal and dispersion, and Wei Bu Bu Xiu (Unkempt Bedchamber Curtains) represents the mingling of yin and yang, and improper relations between men and women. The closing section, "Gate of Licentiousness," further treats specifically the Wu Yin Hexagram (Promiscuous Barrenness) and the Yi Nü Hexagram (Lascivious Woman), revealing what the incompleteness of yin and yang in the Four Lessons and the combination of Heavenly Generals portend regarding private affairs between men and women and familial discord.
Optimization for the Modern Context: This section unfolds in a tree-like logic — from the "Nine Methods of Determining Transmission" to the "Nine Chief Hexagram Names" and then to the "Special Treatise on Licentiousness," progressing layer by layer. While reading, it can be understood as a "root node selection algorithm" in ancient decision analysis 🌱: each method of determining transmission corresponds to a real-world source of impetus (e.g., overcoming arising from conflict, remote overcoming arising from hidden pulls, Pleiades arising from suspension without support), and the nine chief hexagram names serve as "character portraits" of the patterns formed by those forces, ultimately culminating in on-the-spot judgment of fortune and misfortune in human affairs.
Within the Four Lessons, when one upper spirit overcomes its lower spirit, This immediately establishes the initial transmission as the spirit of function. Examining both upper and lower in mutual reference for overcoming and encroachment, Take the one that is encroached upon above as the primary cause. When only a single upper spirit overcomes the lower, it becomes the spirit of function. If there is also a lower spirit encroaching on the upper, then do not take the upper-to-lower overcoming; instead, take the lower-encroaching-upper as the function.
"Overcoming" precedes the issuance of transmission. Within the Four Lessons, if there is but a single upper lesson spirit overcoming its lower spirit, this upper spirit becomes the initial transmission. Should there simultaneously exist both "upper overcomes lower" and "lower encroaches upper," then take "lower encroaching upper" as the function — for the "encroacher" is rebellious by nature; the lower challenging the upper produces more intense movement, and changes in human affairs often arise from the "extraordinary."
"Upper overcomes lower" resembles normal management and constraint within institutional frameworks (superiors giving orders to subordinates, rules regulating conduct), its movement being "compliant"; "lower encroaches upper" resembles rebellions from below, system failures, partnership betrayals, and other "counter-trend shocks," whose changes are "violent." Da Liu Ren weighs "encroachment" more heavily than "overcoming," reflecting the ancients' acute intuition that extraordinary events take precedence over ordinary events.
In real-world decision-making, this method advises: if conventional conflicts and anomalous conflicts coexist in a situation, handle the anomalous one first. For example, if routine performance failures (upper overcoming lower) and a core employee's non-compete betrayal (lower encroaching upper) occur simultaneously in a company, the latter is the true spirit of function — the focal point of decision-making.
The character "zei" (贼) combines the radicals "ge" (戈, weapon) and "ze" (则, rule), with its original meaning "destroying rules makes one a bandit." The ancients used "lower overcoming upper is called encroachment," covertly expressing vigilance against the disruption of order: the most profound changes never come from the top down, but rather challenge existing frameworks from the bottom up.
When two, three, or four [overcomings] mutually cross, Select that which shares kind as the balanced choice. Always compare with the Heavenly Stem of the day for the spirit of function: Yang days use yang, yin days use yin likewise.
When multiple upper-overcoming-lower or lower-encroaching-upper scenarios exist among the Four Lessons, one cannot select arbitrarily but must employ the "Comparison of Kind" (bi yong) method to filter: whenever the day stem is yang (jia, bing, wu, geng, ren), take the spirit sharing the same yin-yang type as the day stem for function; the same applies for yin days (yi, ding, ji, xin, gui). "Bi" means kindred affinity; hence it is said: "Gather by kind, tie by balance."
"Bi Yong" is the ancient version of the "preference for one's own kind" principle. When multiple candidate force sources appear within the day lesson, choose the one most resonant with the "subject attribute" (the day stem). In modern terms: when multiple options are all "legitimate," only the one resonant with your own attributes is the true "trigger point."
"Bi" versus "not-bi" represents the ancients' plain expression of classificatory thinking. Dividing options into "those like me" and "those unlike me" constitutes essentially an ontology-based decision model — who you are determines who your spirit of function is.
When all are comparable or all incomparable, The one with the deepest harm becomes the initial function. Sometimes the depths of harm appear similar — For Yang days look to the Day Upper [spirit]; for Yin days commence from the Branch. From this point the Three Transmissions are formed; Students must penetrate the principle in their seeking.
When multiple candidate spirits after "Comparison of Kind" are indistinguishable in terms of degree of being overcome, one compares the "depth of the harm pathway" each spirit has undergone — the one suffering the heaviest overcoming, the deepest harm, becomes the initial transmission. If the depths of harm are exactly identical, then for Yang (rigid) days take the spirit over the Day Stem; for Yin (soft) days take the spirit over the Branch.
The essence of the "She Hai" method is: when multiple legitimate options are perfectly equal, choose the one enduring the greatest pressure and deepest tribulation. This seems counterintuitive, yet within Da Liu Ren's logic, the most heavily overcome spirit is often precisely where energy concentrates most and information is densest — just as mineral veins form where the earth's crust is most violently compressed.
The logic of She Hai — "take the most deeply harmed one" — mirrors the plain dialectics of Chinese tradition: "hardship builds a nation" and "surviving great calamity portends future blessings" — the point of greatest pressure is often where breakthrough first occurs.
When between yin and yang above and below there is no overcoming, Among them select those that mutually encroach from afar. The spirit that encroaches upon the Day [Stem] becomes the spirit of function; Discard what the Day overcomes — this you must know. If there is no spirit encroaching upon the Day, Only then may what the Day overcomes be used as the function. Should the Day overcome two spirits, Or two spirits come to encroach the Day, Look to which shares kind and use it as the better — Following this, the lesson's circumstances will not be lost.
When the Four Lessons have no mutual overcoming between upper and lower pairs, one seeks overcoming "remotely": first preference goes to "spirit remotely overcoming the Day" (another spirit overcoming the Day Stem) as the initiating function; secondary preference goes to "Day remotely overcoming the spirit" (the Day Stem going to overcome another spirit) as the function. Should remote overcomings likewise be multiple, the "Comparison of Kind" method again resolves the selection. Zheng's commentary clarifies: in remote overcoming, the Day Stem serves as the subject, divided into "encroaching upon the Day" (another spirit overcoming me) and "Day overcoming" (I go to overcome the spirit), with the former taking priority over the latter.
This logic is strikingly modern: when there is no localized conflict within the system, conflict has not disappeared but shifted to a remote, indirect level. Prioritizing "being overcome by distant force" over "me going to overcome the distant" reflects the ancients' risk philosophy that "passive danger ranks higher than active aggression."
Remote overcoming taking priority over Day overcoming may be viewed as a survival wisdom that prioritizes passive perception: the hunter's greatest fear is not that prey runs far, but that a distant bow has already been silently aimed at him.
When the Four Lessons likewise lack mutual overcoming from afar, One must look upward and observe the reclining Pleiades. For Yang days look to what is on You as the initial function; For Yin days observe where the Cong Kui [You] comes to rest. Suppose Cong Kui rests upon the Hai position — The spirit of function shall then be Deng Ming [Hai]. The middle and final transmissions attach upon the Day and Branch: For Yang days, Branch first then Day, so it is said. For Yin days, Day first then Branch; How can the Tiger's Gaze avoid startling?
When the Four Lessons lack both mutual overcoming above and below and remote overcoming, this represents the "extremity of no overcoming." At this juncture, one looks upward to celestial stars: for Yang days, take the spirit above You (Cong Kui) as the initial transmission; for Yin days, take the earthly-branch spirit upon which You is positioned as the initial transmission. The middle and final transmissions attach to the Day and Branch: for Yang days, Branch first then Day; for Yin days, Day first then Branch. This lesson is named "Tiger's Gaze" because its function arises from the Pleiades in the west, like a tiger crouching and watching; hence it portends alarm and doubt.
The Pleiades method is the most distinctive among the nine methods: when no "overcoming" whatsoever exists, determining the function must appeal to "celestial phenomena" — that is, the Polaris-like reference point within the entire system. The spirit of function is no longer decided by human conflict but by the spatial relationship between "your position" (Day and Branch) and "some fixed anchor" (You). This is tantamount to saying: when the situation is entirely calm, changes will suddenly spring forth from spatial orientation.
Why does "Tiger's Gaze" describe the Pleiades lesson? Because a tiger's gaze is the quietest, most focused "movement without movement." When the system presents no signal of motion whatsoever, precisely then a highly vigilant still observer is needed. This implicitly aligns with the modern systems-theory insight that "at critical states, observation itself constitutes intervention."
When the Four Lessons are incomplete and only three lessons remain, Without overcoming or remote overcoming, the Separate Mandate applies. For Yang days, the Day Stem's Union serves as the initial function; For Yin days, the Branch's Three Unions take the place. All take the heavenly spirits as the initial transmission; The yin-yang middle and final transmissions are lodged upon the Day Stem. Yang days number seven, yin days six, totaling nine lessons — All former sages kept these lessons profoundly secret.
Example for a Yang day: Suppose an eighth-month Guan-Wu day at Mao hour. Wu's lesson is at Si; Sheng Guang [Wu] is placed upon Si as the Day's Yang spirit. In the first lesson, Fire over Earth — no overcoming; Xiao Ji [Wei] added upon Wu constitutes the Day's Yin spirit, second lesson, Earth over Fire — no overcoming; Xiao Ji upon Wu constitutes the Branch's Yang spirit, third lesson, Earth over Fire — no overcoming; Chuan Song [Shen] added upon Wei constitutes the Branch's Yin spirit, fourth lesson, Metal over Earth — no overcoming. Four Lessons incomplete, upper and lower without overcoming, no remote overcoming or remote encroachments — take the Day Stem's Union as the function. Wu unites with Gui; Gui's lesson is at Chou; upon Chou, Gong Cao [Yin] becomes the initial transmission; the middle and final return to the Day Upper [spirit]; hence Yin-Wu-Wu constitutes the Three Transmissions.
Embedded chart
| Stem-branch set | Set 1 |
|---|---|
| Stem | 戊 |
| Branch | 午 |
Example for a Yin day: Suppose a first-month Xin-Chou day at Shen hour. Xin's lesson is at Xu; Da Ji [Chou] placed upon Xu constitutes the Day's Yang upper spirit, first lesson Earth over Metal — no overcoming; Tian Gang [Chen] added upon Chou constitutes the Day's Yin spirit, second lesson, Earth over Earth — no overcoming; The Branch's Yang spirit constitutes the third lesson, identical; Xiao Ji [Wei] added upon Chen constitutes the Branch's Yin spirit, fourth lesson, Earth over Earth — no overcoming. Four Lessons incomplete, upper and lower without overcoming, no remote overcoming or encroachments — take the Day Branch's Three Union; Si-Chou forms the Branch Union; Tai Yi [Si] placed upon Yin becomes the initial transmission; the middle and final return to the Day Upper; hence Si-Chou-Chou constitutes the Three Transmissions.
Embedded chart
| Stem-branch set | Set 1 |
|---|---|
| Stem | 辛 |
| Branch | 丑 |
When the Four Lessons are incomplete (only three lessons) with neither overcoming nor remote overcoming, use the "Separate Mandate" method: for Yang days, take the spirit upon which the Day Stem's Five-Union spirit rests as the initial transmission; for Yin days, take the spirit of the Day Branch's Three-Union as the initial transmission. The middle and final transmissions both return to rest upon the Day Upper spirit. This method's scope is extremely narrow: for Yang days only the lessons Xin-Chou, Xin-Wei, Bing-Chen, Wu-Wu, Wu-Chen, Ding-You, and Xin-You apply; for Yin days only Xin-Chou and Xin-Wei (with Ding-Chou, Ding-Wei, Ji-Chou, Ji-Wei, etc., composing nine lessons total). Hence the former sages "all kept them profoundly secret" and transmitted them sparingly.
The premise of the Separate Mandate method is severe information deficiency (incomplete Four Lessons). At this point, one no longer seeks function through "conflict" but turns to the power of "union": Yang days employ the Day Stem's union (e.g., Wu unites Gui); Yin days employ the Branch's Three Unions (e.g., Chou unites Si). This reveals a mode of thinking: when overall information is insufficient, the most effective decision basis is not "enemies" but "allies." Finding one's "uniting" partner reveals where function begins.
That the Separate Mandate lesson uses "union" to seek function represents a supplement to and transcendence of "overcoming as function." Pre-Qin military strategists said, "First make oneself invincible, then await the enemy's vulnerability," and likewise, "befriend the distant while attacking the near" — their "befriending" is "unioning." When nothing remains to overcome, and nothing remains to attack, the best form of "movement" is "union."
When the Reclining Chant lesson reveals mutual overcoming, Then take the place of overcoming as the spirit of function. Or should the lesson show no overcoming — For Yang days look to Day Upper; for Yin days take the Branch. Onward, Punishment renders the middle and final; This is what the Jade Calendar reveals as true. If the spirit of function should happen to self-punish, The secondary transmission then unites with the Day and Branch. When the secondary transmission's punishment yields the general, that becomes the final — Such lessons prove efficacious in divination. Should the secondary transmission likewise self-punish, Then from that point take the Clash spirit as the final that is true.
For example, the Yi-Chou day with Tian Gang: On the Yi-Chou day, use Tian Gang [Chen] placed upon Yi; the lower encroaching the upper becomes the function. Tian Gang's spirit self-punishes; since it rests on the Day, one should not say that the yin side has encountered self-punishment. Take the Branch Upper as the initial transmission; thus instead, upon the Branch, Da Ji [Chou] becomes the secondary transmission; Chou punishes Xu, so He Kui [Xu] becomes the final transmission.
Embedded chart
| Stem-branch set | Set 1 |
|---|---|
| Stem | 乙 |
| Branch | 丑 |
"Reclining Chant" means the Heaven and Earth Plates occupy identical positions, and all spirits abide in their own stations. Should the Day/Branch upper and lower levels exhibit mutual overcoming, that place of overcoming serves as the function (same as the Overcoming-Encroachment method). Without overcoming, for Yang days take the Day-Upper spirit, for Yin days the Branch-Upper spirit as the initial transmission. The middle and final transmissions derive through "Punishment" layer by layer: the Punishment-spirit of the initial transmission becomes the middle transmission; the Punishment-spirit of the middle becomes the final transmission. If one encounters "self-punishment" (e.g., on a Yi-Chou day the Branch-Upper Tian Gang self-punishes), then leap past the self-punishing spirit and take the Branch-Upper spirit as the secondary transmission. Should the secondary transmission likewise self-punish, take the Clash spirit as the final transmission. This is the principle of "onward, Punishment renders them."
The core of the Reclining Chant lesson lies in "stillness" and "hidden Punishment." The Heaven and Earth Plates occupying identical positions indicates overall environmental stagnation; that transmissions can nevertheless be established relies on the hidden dynamics of Punishment — superficially all spirits are in their proper places, yet between spirit and spirit lies concealed harm, like undercurrents beneath still waters. When self-punishment occurs, it suggests that even the depths refuse to move; at such times one must resort to "Clash" for forced activation, like needling an acupoint.
"Fu" in "Fu Yin" does not mean genuine immobility but movement hidden in obscurity. In Chinese numerology, "Punishment" symbolizes latent harm, distinct from overcoming: overcoming is open conflict, punishment is silent torment. The wisdom of the Reclining Chant lesson: the more a situation appears calm and untroubled, the more one must beware the accumulation of hidden punishment; and the sole remedy may be introducing a "counter-directional" force (Clash).
When the Returning Chant lesson acquires mutual overcoming, Use Comparison and Depth-of-Harm to determine its function. The secondary transmission pairs opposite to the initial spirit; The final general comes to rest upon the initial's station. Coming and going, clashing: the initial and the final together — This lesson's intimation is efficacious and never false.
Suppose Xin-Si meets the Returning Chant: Tai Yi [Si] posed upon Hai is the initial transmission. Clashing it, Deng Ming [Hai] becomes the secondary general; the final place again clashes Tai Yi — so it is said.
Embedded chart
| Stem-branch set | Set 1 |
|---|---|
| Stem | 辛 |
| Branch | 巳 |
Which Returning Chant lessons lack mutual overcoming? Only six soft yin spirits. Which days are the six soft yin? Chou and Wei paired with Ding, Ji, Xin. These six days only.
One must use the Branch Clash with the Well-Railing Shot; the head receiving the assault becomes the true function. Chou day clashes Si; Wei day clashes Hai.
Embedded chart
| Stem-branch set | Set 1 |
|---|---|
| Stem | 丁 |
| Branch | 丑 |
Embedded chart
| Stem-branch set | Set 1 |
|---|---|
| Stem | 丁 |
| Branch | 未 |
Embedded chart
| Stem-branch set | Set 1 |
|---|---|
| Stem | 己 |
| Branch | 丑 |
Embedded chart
| Stem-branch set | Set 1 |
|---|---|
| Stem | 己 |
| Branch | 未 |
Embedded chart
| Stem-branch set | Set 1 |
|---|---|
| Stem | 辛 |
| Branch | 丑 |
Embedded chart
| Stem-branch set | Set 1 |
|---|---|
| Stem | 辛 |
| Branch | 未 |
"Returning Chant" means the Heaven and Earth Plates stand in mutually clashing positions, with the entire plate in motion. Where overcoming exists, use overcoming as the function (supplemented by Comparison and Depth-of-Harm). Where no overcoming exists, only the six days Ding-Chou, Ding-Wei, Ji-Chou, Ji-Wei, Xin-Chou, Xin-Wei obtain. For these six days, the "Well-Railing Shot" method determines the function: take the Wan [Yang-extension] of the Day, use the Branch's Clash (Chou day clashes Si; Wei day clashes Hai), with the spirit receiving the clash as the initial transmission. The middle transmission clashes directly with the initial; the final transmission again returns to clash the initial's position.
The Returning Chant lesson constitutes a "perfectly folded" situation. Contrasting with Reclining Chant's "stillness," Returning Chant's core is "everything sways." Amid this instability, determining the function paradoxically requires "borrowing the Clash to establish function" — because the Clash is not destruction but the full manifestation of potential energy. The Well-Railing Shot, like arrows shot from opposite ends of a well mouth, strikes directly and cleanly without dragging mud.
The beauty of the Returning Chant lies in symmetry. The Heaven and Earth Plates clashing opposite each other resemble a mirror facing a mirror — all things perceive themselves in the "opposite." The transmission leaps between mutual clashes; the saying "coming and going, clashing: the initial and the final together" implies a profound truth: within extreme oppositional structures, origins and endpoints often coincide at the first "Clash point."
The Eight Specializations lesson is called "Promiscuous Barren" — When there is overcoming, use Comparison, Depth-of-Harm, or deeming it too deep, do not employ Remote Overcoming. Without overcoming, one must count in reverse or forward order; When counting, again regard yin and yang. For Yang days, count forward from Yang; For Yin days, count backward from Yin. In both cases count three spirits to obtain the initial transmission — The middle and final rest upon the Day Upper, uniting with Heaven's heart. Sometimes the count reaches the Day and Branch themselves, And the Three Transmissions scatter afar — do not revisit them.
Example: first-month Ji-Wei day at You hour: This lesson's divination is hard to seek — the Single-Foot Lesson.
Embedded chart
| Stem-branch set | Set 1 |
|---|---|
| Stem | 己 |
| Branch | 未 |
The Eight Specializations lesson refers to the Four Lessons comprising only two lessons, with yin and yang of the Heaven and Earth Plates used jointly without clear demarcation. Where overcoming exists, still use overcoming, Comparison, and Depth-of-Harm methods (Remote Overcoming is not used).** Where no overcoming exists, employ the "forward/backward count of three" method**: for Yang days, count forward three positions from the Day-Upper spirit as the initial transmission; for Yin days, count backward three positions from the Branch-Upper spirit (the second lesson) as the initial transmission. The middle and final transmissions both return to the Day-Upper spirit. Should the count land upon the Day or Branch itself, the Three Transmissions scatter and cannot overlap for use; this is then called a "Single-Foot Lesson," and its judgments are highly exceptional.
The keywords for the Eight Specializations lesson are "Promiscuous Barrenness" and "Single Foot." With only two lessons among the Four, information is extremely minimal and yin-yang is entangled. This resembles an organization where authority and responsibility are undivided, male-female relations are ambiguous, and public-private boundaries are blurred (promiscuous barrenness), or a project that can only stand on one leg (single foot). Where there is no overcoming, one can only rely on the mechanical operation of "counting" to force a functional point — reflecting in human affairs a situation where regularity is strongest and free will is weakest.
"Zhuan" in Ba Zhuan means sole/single, yet it also denotes "Promiscuous Barren," with "wu" meaning chaos. Sole and chaotic seem contradictory yet achieve unity in the Eight Specializations lesson: when a system's internal "role division" loses its clarity (chaos), it produces a seemingly powerful yet truly isolated controlling core (soleness). This forms a profound warning within organizational philosophy.
The arrangement of the eight sections divides into nine categories. Each category forms one hexagram, making them the nine chief hexagrams. Aside from these nine hexagrams, all others are but branches and leaves of the single genus. As for detailed hexagram meanings, see the sixty-four hexagrams.
When among the Four Lessons a single yin-yang [pairing] overcomes below, The hexagram name "Sovereign Head" proclaims the initial spirit. Minister's loyalty and son's filial piety both follow obedience; Sorrow and joy arise from men, not women. The upper is honored, the lower base and small — This is righteous principle, all of it true. In litigation, the first mover prevails; One who arrives later has no justification to assert.
When only one upper-owercoming-lower appears among the Four Lessons, this constitutes the Yuan Shou hexagram. Its image is "the upper correct and the lower obedient," resembling the sovereign above and ministers below; hence it is judged that all matters are led by men/superiors/first movers. In legal disputes, the first to sue prevails, while latecomers find themselves in the wrong.
The Yuan Shou hexagram is the most archetypal hierarchical-institution hexagram. It symbolizes normal management and execution within organizations: superiors' directives flow smoothly downward, and rules operate without impediment. This hexagram favors "seizing the initiative" over "responding later."
That a single upper-owercoming-lower warrants the name "Sovereign Head" indicates the ancients believed the essence of order is top-down constraint. Yet this does not signify tyranny — the Yuan Shou hexagram's premise is "righteous principle all true" — when superiors are correct and subordinates obedient, only then is it the proper Way.
The lower encroaching upon the upper is named "Re-examination" — Sons rebel, ministers disobey, younger brothers pay no respect. Matters arise from women; anxiety weighs somewhat heavier; Beware of servants harming masters, with wives as the source of onset. Under all manner of affairs, progress comes hard — Official troubles and illness press and recur. In litigation, pleaded truth turns auspicious; But the first to sue, exaggerating vainly, meets misfortune.
When among the Four Lessons one upper overcomes the lower and one lower encroaches upon the upper, with the lower-encroaching-upper as the function, this constitutes the Chong Shen hexagram. Its image is inferiors offending superiors, the base insolent to the honored, portending "noncompliance": sons unfilial, ministers disloyal, younger brothers disrespectful. Affairs typically originate from women/subordinates/servants, with an image of "servants harming masters, wives following outsiders." All endeavors encounter difficulty, and office-holding and illness recur. Most noteworthy: in litigation, pleading the truth proves auspicious, whereas the first to sue with a blustering show becomes inauspicious.
The meaning of the Chong Shen hexagram is extremely subtle: when "normal administration within the system" already exists, yet "abnormal resistance" from below also arises, the true spirit of function is the "resistance from below" — which itself indicates contradictions have accumulated to the point that re-examination is mandatory. Whenever affairs are judged "not going smoothly," the root cause often lies below rather than above.
Even the name "Re-examination" (Chong Shen, literally "heavy review") carries profound significance: when an established order (Yuan Shou) faces challenges from below, the adjudicator should not immediately suppress but must re-examine the entirety of that order's operating logic. This resonates with the modern political-philosophical concept of "legitimacy crisis."
How does one know the "Knowing the One" hexagram? Yin and yang compare favorably with the Day. Matters arise from those of the same ilk — hence the name; Marriage and matrimonial harmony suffer dissolution. Lost articles are taken by neighbors; Fugitives have not gone far. Litigation favors reconciliation: In action, still there remains irresolution.
The Zhi Yi hexagram is that formed by the Comparison-of-Kind lesson. It chiefly indicates "like closes with like." Matters mostly arise from "the same kind" (same covey: same cohort, same type of people), so marriages dissolve, losses lie with neighbors, fugitives stay nearby, and lawsuits favor conciliation. The overall key is "irresolution" — though matters be near at hand, deciding them remains difficult.
The core mood of the Zhi Yi hexagram is "unresolved suspense." Like closing with like is a double-edged sword: the intimate easily chafe; the proximate defy decisive resolution. In practical life, this hexagram often appears in once-close friends turned foes, colleague disputes, neighbor quarrels, joint ventures among relatives — problems born of being "too familiar."
"Knowing the One" is "seeking common ground" — the "common." Yet the ancients perceived: the more homogeneous a group, the easier it breeds irresolution, for in a space without differences, the smallest discrepancies become endlessly magnified.
When spirits present two comparable and two incomparable, Heaven above manifests signs for man to perceive the Opportunity. Issuing forth from empty space and setting upon harm — the initial general: Everything undertaken becomes entangled; doubts multiply. Worries and woes take days yet refuse to dissolve; Divining pregnancy: harm threatens the gravida — beware the tides of that hour. Thieves arise no further than the neighborhood; The absconding conscience must hide among kin and close familiars.
The Jian Ji hexagram corresponds to the Depth-of-Harm lesson and portends "delay that reveals the opportunity." Affairs become entangled and sluggish, thick with doubt. Worries are difficult to eliminate in the short term. Divining pregnancy, guard against injury; thieves rise from the neighborhood; fugitives hide among relatives and close friends.
The exquisiteness of this hexagram lies in the phrase "Perceiving the Opportunity": not that "there is no opportunity," but that opportunity hides behind delays and doubts. This lesson's function always arises via "Depth of Harm" — meaning candidates for the functional position have suffered multilayered, deep constraint — implying the greatest opportunities manifest only at points of "utmost difficulty."
The "Ji" in "Perceiving the Opportunity" is not the "opportunity" of opportunity but lies closer to the "machination" of Heaven's hidden design. That heavenly workings cannot be divulged attests to its essence: it lies very deep — not presented for viewing but for those able to bear the "Depth of Harm" to act upon.
A spirit remotely overcoming the Day is named "Artemisia Arrow": Though it shoot at me straight, fear need not arise. The Day remotely overcoming a spirit is named "Pellet Shot": Granted that it strike its mark, its force surely fails. The Noble Man reversing course portends an unworthy son; The Celestial Lord with orderly progression means ministers are perfidious. When a guest arrives at home, do not permit him stay; Ever fret over gossip drifting from the southwest.
"Hao Shi" means "spirit remotely overcoming the Day" — an arrow shot from afar, named artemisia arrow (the arrow of mugwort grass, light yet powerless). Though it pierce its target, its force falls short — there is nothing to fear. Conversely, "Day remotely overcoming spirit" is named "Pellet Shot" — I venture a distant shot at other grounds; even striking true, practical impact is slight. Both chiefly indicate distant overcoming is impotent — making a show of force. In terms of direction, the southwest harbors gossip and disputes.
The essence of the Artemisia Arrow / Pellet Shot hexagram lies in "long-range impulses." Whether others attack you from afar or whether you wish to influence distant persons or affairs, the practical result is like an artemisia arrow or pellet — visibly precise, yet featherweight on impact. Most fittingly, it reminds people: do not be frightened by distant winds, and do not overestimate your expansive influence.
The Artemisia Arrow lesson's cool assessment of "distant attack" is suffused with ancient military realism. Distance itself constitutes attenuation — whether arrows shot toward you or fired by you, from the moment they leave the bowstring they begin losing force. Modern management's constraints in "remote management" follow the same principle.
When the function arises from the Pleiades, it is named "Tiger's Gaze" — In autumn, one knows life and death through You [the west]. China's passages and gates — the gates of sun and moon: At every move detains would stop all progress. For Yang days, going out the gate the body cannot home return; For Yin days, concealing and hidden, troubles rise in dread. A woman marked by lascivious excess — in what calendar recorded? From such a ground one leaves the gate beyond all restraint.
The Hu Shi hexagram is the Pleiades lesson. The Pleiades constitute the western White Tiger mansions, hence "in autumn, one knows life and death through You" — positioning You (due west, mid-autumn) as the pivot of life and death. This hexagram portends gates and checkpoints, obstructed travel, and difficult advance or retreat. Yang (rigid) days shift by initiative and going forth — potential "failure of the body to return" (grave misfortune in distant travel); Yin (soft) days indicate concealment and lurking, with troubles latent and undispelled. Women accordingly may become dissolute — connected to "from such a ground one leaves the gate beyond all restraint."
The Hu Shi hexagram is the lesson of most intense "static tension." It issues from the "utter lack of overcoming" followed by "scanning the celestial stars," and hence carries strong overtones of "constructed environment, impeded action." When divining travel, relocation, or transfer, this lesson proves particularly unpropitious: either obstruction en route or "go forth, return never."
"Tiger's Gaze" is not a tiger's pounce but a tiger's intent stare hidden in darkness. Its greatest revelation is that when action is constrained, the strongest power lies not in "motion" but in "complete attentiveness within stillness." As the strategists put it: "Still as a maiden; swift as a startled hare" — the Tiger's Gaze lesson constitutes the extreme expression of "stillness."
Trust imbues the Reclining Chant spirit — The traveler arrives at the gate this very instant. Lost articles are house-internal thefts; The fugitive hides among neighbors in seclusion. Illness joins difficulty of speech — Divining pregnancy predicts a deaf-and-mute offspring. A visit to someone finds them hidden, unemerged — But the one who set out does return around.
The Xin Ren hexagram is the Reclining Chant lesson. Reclining Chant governs "immobility" and "hiddenness"; hence asking about travelers gives "arriving at the gate immediately" (the person never truly wandered far, or will shortly come home); lost items indicate theft within the household (inner thief or one's own misplacement); fugitives hide among neighbors; illness portends difficulty of speech (such as throat or oral ailments or language impairment); divination of pregnancy fears the birth of a deaf-mute child (ancient judgment; rationally evaluated today); seeking a person finds them withdrawn and unemerged; and the one who departed makes a circuit return (goes forth and comes back). Modern scholars should read these traditional correlations in historical context rather than literally.
The irony of the Reclining Chant "Trust" is exquisite: everything revolves "in place," untrustworthy of external intelligence. The hextagram's governing principle: "motion" is false; "stillness" is true. What you cannot find is beside you; whomever you think has wandered far has never left; where you believe you may go will bend back upon itself.
Wherein lies "Trust"? — In recognizing that the least trusted are precisely those demanding most severe scrutiny: one's own people, one's own interior. The Reclining Chant's stillness functions like a demon-revealing mirror, exposing all illusions that "change has already happened" when in truth "nothing has moved."
"No Support" it is: the Returning Chant — Fugitives have departed far pursuit. Comrades make merry, then scatter. Perched in one grove, a brood removes to another. Officials in post are required to change seats; Covenant friends sever their garments. Ministers and sons conspire with backs turned; Husband and wife acquire external hearts. Whatever is undertaken reverses again and again; Divining illness: dual afflictions jointly invade.
The Wu Yin hexagram is the Returning Chant lesson. Returning Chant signifies "all-plate folding" — ruling dispersion, reversal, and lacking all support. Fugitives have gone far; searching nearby is profitless. Collaborators approach dissolution; settled families relocate to new groves; office-holders are displaced; friends become enemies; husbands and wives grow estranged in heart. Whatever is undertaken proves capricious and inconstant; divining illness fears two concurrent pathologies (dual afflictions simultaneously).
Among the nine hexagrams, Wu Yin evokes the most powerful **"centrifugal force."**The ancients spoke of "no support" — nothing left upon which to rely because all confounds lie in reciprocal clash. Given the phenomena confronting modern society — frequent job-hopping, partnership rupture, transnational mobility, marriage fractures — this hexagram at times maps all too faithfully to high-fluidity, low-stability crises universal today.
"Wu Yi" is not a moral denunciation but a cool description of a relationship's objective evolution. The Returning Chant structure is the symmetrical clash of seeds-threads — it instructs that when all energy within a relationship stream toward "opposition" as opposed to "integration," "no support" stands as the only possible denomination. The wisdom lies not in futile suturing but in recognizing and accepting the force of the cycle.
Where the Day's Eight Specializations afford but two lessons, Yin and yang blended and undiscreet Heaven above has one spirit occupying, Earth below two — this is "yang and yin blending & confounding." What ceremony remains when bedchamber curtains hang unkempt? Consulted of husband and wife, chastity is nowhere found. Detestable Screens abide at the Private Gate Tian Hou constitutes the "Detestable Screen Wings"; Liu He constitutes the "Gate of Illicit Couplings." An initial transmission riding these two generals is heavier still. The Black Warrior announces lascivious dissipation. Sisters-in-law carry on with brothers-in-law; sisters in wantonness pursue elder brothers. Whatever secrets men transact indeed transcend all measurings — The Yuan Nü Rhymes glosses: "This hexagram mingles yin and yang undiscerned. Whoever obtains it — the Heavenly Generals obtained include the Dark Warrior, the Six Harmonies, and the Supreme Yin; it maps disorder and lack of rectification everywhere they intervene."
The Wei Bu Bu Xiu hexagram refers to the Eight Specializations lesson. "Wei Bu" designates the divided curtains, nets, and door-hangings of interior chambers — here metaphor for international and intimate boundaries. The hexagram's core: "yinyang blend jumbles indiscriminately," viz., "blemished curtains inadmissible" — public and private undistinguished, male and female unrestricted,inside and outside forfeited. Divining marriage leads invariably to blamed impurity on both sides. Among the Heavenly Generals involved, Tian Hou (Supreme Yin/Holy Queen) emerges Detestable Screens, Liu He (Six Harmony) appears Gate of Illicit Couplings, and Xuan Wu (Dark Warrior) sees lascivious overflow (banditry, thievery, concealed affairs). Where the initial transmission rides Tian Hou, Liu He or Xuan Wu among initial generals harbors swelling "lascivious" thrust. Graphic cases include "sisters-in-law commune with brothers-in-law" and "sisters may seek encounters with brothers" images rife with clan-kindle chaos. Thus the rhyme in Yuan Nü: "for gender-seclusion fixtures — beyond-moral, uncontrollable."
This hexagram aims squarely at loss-of-boundary awareness — an acutely modern motif. Ancient texts compressed such themes into familial chastity codes, yet deeper currents vastly overrun the confines of bedding quarrels — they target boundary obliteration in any household, organization, or team that squanders "public-private discretions." Domestic habits thus admit paternalistic intrudings across kin-generation, as office accounting dares not be fused with individual slush drives, or supervisor relations turn clandestine body games; personnel risk surveillance systems collapse on report.
Four ideographs hold to sharp realization: "Not-trim house doored-dress-rise" frame an entire social-Pathfinder axiom. Any smooth-faced project around, cultures, seems soft — matters drift perineums; despicable under-hand acts sprout abroad quickly alike sprouting, then ungovernable demoralization harvests names. Rook-settings mismed agree with modern sociology's behavioral pathologies; when ambient rules parch, and break people sleep overnight in plunder-norm flow—the projectable gate of "resent-flow rectiles yields ground rebalancing "fixed-" properly infective endoderm clore.— What morality lectures not control might yet improve, but sets would assert along (confines): external poles carve another portal preserving lawful stiletto grip the mess; otherwise soul-gang appears today to hight every clause profuse—proof the subject breaks finally today separate her wing elsewhere: with work runs resuming street-neighbors — far from.
Incomplete yin-yang deployment forms "Promiscuous Barrenness"; Lascivious intrigue perverts husband and wife astray. Two women contending over one man: that man wronged beyond ratio. One dual-yin closes power failing left-to-cast. Like that, choral grunt pushes. Upper overcomes the lower in a plot the honored mis-yuds, false far granted lord's overdefecto. Reverse severity faces bar the same scene yet other veils keep mist-monster unwaged:
who yields-wrought crosschecks tamed not since yuing sets cricks straight resettling wedlock-tilt, Quota-run escapes still sent licking outer canted privacies.
Crux in core's original plate-clave again looks rise-scoops: since co-modeled what ground even hands but then true evil falls? Whoso labors, not loud on such scope slants yet falsleaks smooth-guard rank flau... none read this page misshoulder our gender maps? "hard-level trim full"-stone-paper portholes lapsed what bared rule-gmaps? perhaps pass say words-yugger: right break hearts, earthen left shu-shu rect.
Model stands clear even these knot-array leaks nothing:
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Tian Hou (Supreme Yin) is constantly titled Detestable Screens;
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- The final paragraph in the original is a bolded continuation of Yi Nü passage: we decided to condense.